be of any sect among Christians, as if all the differences in the Christian world, were about trifles and matters of small concernment, and so change their religion as they do their clothes, and are turned about with every puff of new doctrine. If it were to turn to Heathenism, Turkism, or Judaism, they would rather suffer banishment or death, than yield to such a change; but to be this day of this sect, and to-morrow of another, they think it is no great matter; as the wind of interest bloweth, so are they carried, and do not think it a matter of such moment to venture anything upon that account. You do not know the deceitfulness of your hearts; he that can digest a lesser error, will digest a greater. God trieth you in the present truth. He that is not faithful in a little, will not be faithful in much. As he that giveth entertainment to a small temptation, will also to a greater, if put upon it. Where there is not a sincere purpose to obey God in all things, God is not obeyed in anything. Every truth is precious. The dust of gold and pearls is esteemed. Every truth is to be owned in its season with full consent. To do anything against conscience, is damnable. You are to choose the way of truth impartially, to search and find out the paths thereof.

2ndly, It reproves those that will be of no religion till all differences among the learned and godly are reconciled, and therefore willingly remain unsettled in religion, and live out of the communion of any church upon this pretence, that there is so much difference, such show of reason on each side, and such faults in all, that they doubt of all, and therefore will not trouble themselves to know which side hath the truth. You are to choose the way of truth. And this is such a fond conceit, as if a man desperately sick, should resolve to take no physic till all doctors were of one opinion; or as if a traveller when he seeth many ways before him, should lie down and refuse to go any farther. You may know the truth, if you will search after it with humble minds: "If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself” (John vii. 17). The meek will he teach the way. If you be diligent, you may come to a certainty notwithstanding this difference.

3rdly, It reproves those that take up what comes next to hand, are loath to be at the pains of study, and searching, and prayer, that they may resolve upon evidence; that commonly set themselves to advance that faction into which they are entered. Alas! you should mind religion seriously; though not lightly leave the religion you are bred in, yet not hold it upon unsound grounds. As antiquity, "Our fathers worshipped in this mountain (John iv. 20). Or custom of the times and places where you live," According to the course of the world" (Eph. ii. 2), the general and corrupt custom or example of those where we live. Nor be led by affection to or admiration of some persons (Gal. ii. 12); holy men may lead you into error. Nor by multitude, to do as the most do; "follow not a multitude to do evil;" but get a true and sound conscience of things; for by all these things opinions are rather imposed upon us, than chosen by us. 4thly, It reproves those that abstain from fixing out of a fear of troubles; as the king of Navarre would so far put forth to sea, as that he might soon get to shore again. You must make God a good allowance when you embark with him; though called not only to dispute, but to die for religion, you must willingly submit: "If any man come to me, and hate not his own life, he cannot be my disciple" (Luke xiv. 26). How soon the fire may be kindled, we cannot tell; times tend to Popery; though

there be few left to stick by us, the favour of the times runs another way; we ought to resolve for God, whatever it costs us.

5thly, It reproves those that think to reserve their hearts, notwithstanding outward compliance; the way of truth being chosen, is to be owned (2 Cor. vii. 1); the outward profession is required as well as the inward belief; "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation" (Rom. x. 10). A man that should list himself among the enemies of his country, and fight with them, and say, I reserve my heart for my country, this is a mockage. As if a wife that prostitutes her body to another, should tell her husband she reserveth her heart for him. Satan would have outward prostration ; he did not ask the heart, but, "fall down and worship me."

Use II. To press us to choose the way of truth. Take it up upon evidence, and cleave to it with all the heart.

First, Take it up upon evidence; the evidence of reason, Scripture, and the Spirit. Reason will lead us to the Scripture, the Scripture will lead us to the Spirit; so we come to have a knowledge of the truth.

1. Reason; that is preparative light, and will lead the soul thus far; it is a thousand to one but Christianity is the way of God; it will see much of God in this representation: and if you should go on carnally, carelessly, neglecting Heaven and Christ, reason will tell you, you run upon a thousand hazards; that there are far more against you than for you in your sinful courses. Stand upon the way; where may you find such likelihood of satisfaction, or probability of salvation, as in the religion we have? Either this is true, or there is none. That you should venture your souls rather here than elsewhere; and, at least, that you should profess the Christian religion as men go to a lottery-reason will tell you thus. A man that comes to a lottery, it is uncertain whether he shall have a prize or not; but it is but venturing a shilling, possibly he may have a prize : so reason will tell you, if it be uncertain whether there be a Heaven or a Hell, yet it is a thousand to one there are both: I may have a prize; and it is but venturing the quitting of a few lusts that are not worth the keeping. There are some truths above reason, but none contrary to it; for grace is not contrary to nature, but perfects it; therefore, there is nothing in the Gospel but what is agreeable to sound reason. Reason will tell us, there is no doctrine agreeth so much with the wisdom, power, goodness, justice, truth, and the honour of God, as that doctrine revealed in the Scripture.

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2. When reason hath thus brought you to the Scripture, there is the great warrant of faith. They that believe in me through their word" (John xvii. 20). And, "To the law and to the testimony-else there is no light in them" (Isa. viii. 20). That is the sacred standard by which we should measure all doctrines, and these will make "wise the simple" (Psalm xix. 7). The plainest, meanest, simplest man, may find out the right way to Heaven; if he will consult with God's book diligently, there he may become wise to salvation; the veriest fool, and simple man, may be taught how to walk directly and safely; this is the clue which brings us through all the labyrinths and perplexing debates in the world; to consult with the word of God, that we may not receive the truth upon man's credit, but see the grounds of it with our own eyes. He that finds the pearl of price must dig for it (Matt. xiii. 44), he must read the Scriptures, be much in the study of God's book.

3. The Scripture leads us to the Spirit, because there are many mysteries in the Gospel difficultly known, that will not be taken up by a sure faith, without illumination from above. Besides, there are so many various artifices used by men to disguise the truth (Eph. iv. 14). And besides, there is a connate blindness and hatred of truth, which is natural to men, and therefore it is the Spirit of God must help us to make a wise choice. Look, as in practical things, we shall never choose the way of truth in opposition to the falsity of worldly enjoyments, without the light of the Spirit; therefore it is said, "Labour not to be rich, cease from thine own wisdom" (Prov. xxiii. 4). If a man be guided by his own understanding, he will choose riches; so also in matter of opinion, when we lean to our own understanding, we shall choose amiss. It is the Spirit of God that must guide us into all truth (John xvi. 13); therefore you must beg his direction; for if we that are so blind of heart be left to our own mistakes, or the deceits of others, left to the direction of ourselves, how easily shall we err? Say, "Lord, send out thy light and thy truth, let them bring me unto thy holy hill."

Secondly, As we should choose the way of truth, so cleave to it with all firmness and perseverance, without seeking out any other way (John vi. 67, 68). If you turn away from Christ, where will you get a better master? Change where you will, you will change for the worse; you will turn your back upon true comfort, and true happiness, for he hath all this. So much for the first part, the rightness of David's choice, "I have chosen the way of truth."

In the latter clause, there you have his diligence and accuracy in walking according to the tenor of the true religion, "Thy judgments have I laid before me." By judgments is meant the precepts and directions of the word, as invested with threatenings and promises; for so the word contains every man's doom. Not only the execution of God's providence, but the word shows what will become of a man. Now these "I have laid before me;" that is, propounded them as the rule of my life; as the king was to have the book of the law always before him (Deut. xvii. 19).

DOCTRINE.-When we have chosen the way of truth, or taken up the profession of the true religion, the rules of it should be ever before us. Three reasons for this:

1. To have a holy rule, and not a holy life, is altogether inconsistent. A Christian should be a lively transcript of that religion he doth profess. A Christian should be Christ's epistle (2 Cor. iii. 3); a walking Bible; shining as lights, "holding forth the word of life" (Phil. ii. 16). How? Not in doctrine, but in practice. A suitable practice joined with profession, puts a majesty and splendour upon the truth. If there are many doubts about the true religion, why, they are occasioned by the scandalous lives of professors; we reason from the artist to the art itself. Look, as there is a correspondence between the stamp and the impress, the seal and the thing sealed, so should there be between a Christian's life, and a Christian's belief; the stamp should be upon his own heart, upon his life and actions; his actions should discover his opinion, otherwise he loseth the glory and the benefit of his religion; he is but a Pagan in God's account, he makes his religion to be called in question; and therefore he that walks unsuitably, he is said to deny the faith (1 Tim. v. 8). To be a Christian in doctrine and a Pagan in life, is a temptation to atheism to others; when the one destroys the other, practice confutes their profession,

and profession confutes their practice; therefore both these must be matched together. Thus the way of truth must be the rule, and a holy life must be suited.

2. As to this holy life, a general good intention sufficeth not, but there must be accurate walking. Why? For God doth not judge of us by the lump, or by a general intention. It is not enough to plead at the day of judgment, you had a good scope and a good meaning; for every action must be brought to judgment, whether it be good or evil (Eccl. xii. 14). When we reckon with our servants, we do not expect an account by heap, but by parcels; so a general good meaning, giving our account by heap, will not suffice, but we must be strict in all our ways, and keep close to the rule in every action, in your eating, trading, worship. "See that you walk circumspectly," &c. (Eph. v. 15), see that you do not turn aside from the line and narrow ridge that you are to walk upon.

3. Accurate walking will never be, unless our rule be diligently regarded and set before us. Why?—

(1.) So accurate and exact is the rule in itself, that you may easily swerve from it; therefore it must always be heeded and kept in your eye. David admired the perfections of the law for the purity of it, and for the dominion of it over the conscience; what was the issue of that contemplation?" Who can understand his errors? cleanse thou me from secret faults" (Psalm xix. 12). Thus the best man, when he compares himself with the law, will be forced to blush, and acknowledge more faults than ever he took notice of before. When we see the law reacheth not only to the act, but the aim; not only to the words, but the thoughts, and secret motions of the heart; Lord! then who knows his errors! The law of God sometimes is said to be broad, and sometimes narrow; a broad law: "Thy commandment is exceeding broad" (Psalm cxix. 96). Why broad? Because it reacheth to every motion, every human action; the words, the thoughts, the desires, are under a law; nay, yet more, the imperfect and indeliberate motions of the soul are under a law; therefore, the commandment is exceeding broad. On the other side it is said to be narrow: “a strait gate, and a narrow way" (Matt. vii. 14). Why? Because it gives no allowance to corrupt nature; we have but a straight line to go by. So that we need regard our rule.

relating to faith and The children of light bidden to look to their

(2.) We are so ignorant in many particulars manners, that we need often consult with our rule. have too much darkness in them; therefore they are rule: "Be ye not unwise, but understanding what the will of the Lord is" (Eph. v. 17). Blind consciences will easily carry us wrong; and we have some new things still to learn from the word of God, for knowledge is but in part; therefore our rule should be ever before us.

(3.) So many and subtile are those temptations which Satan sets on foot to make us transgress this rule. The Devil assaults us two ways, by fiery darts, and by cunning wiles (Eph. vi. 11); he hath not only violent temptations, burning lusts, or raging despair; but he hath ensnaring temptations by his wiles, such as most take with a person tempted; and he transforms himself into an "angel of light" (2 Cor. xi. 14); covers his foul designs with plausible pretences; therefore we need have our rule, and the word of God, ever before us.

(4.) We are weak, and easily overborne, and therefore should bear our rule always in mind. God's people, their greatest sins have been out of

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incogitancy; they sin oftenest because they are heedless, and forgetful, and unattentive. Therefore, as a carpenter tries his work by his rule and square, so should a Christian measure his conversation by the rod of the sanctuary. God, whose act is his rule, cannot miscarry. So the schoolmen, when they set out God's holiness, say, God's hand is his rule; but we that are creatures, are apt to swerve aside, therefore need a rule. We should always have our rule before us. We are to "walk according to rule" (Gal. vi. 15); and, "The book of the law shall not depart out of thy mouth," &c. (Josh. i. 7, 8). If we would have our rule before our eyes, we should not so often swerve. Christians, though you be right in opinion, that will not bring you to Heaven, but you must have the rules of this holy profession before you.

USE.-Oh! then let the word of God be ever in sight, as your comforter and counsellor; the more we do so, the more shall we walk in the fear of God. You are not to walk according to the course of this world, but according to rule, and therefore you are not to walk rashly and indeliberately, and as you are led and carried on by force of present affections; but to walk circumspectly, considering what principle you are acted by, and what ends, and the nature and quality of our actions are always to be considered. Remember, you are under the eye of the holy and jealous God (Josh. xiv. 19); and eyed by wicked men, who watch for your halting (Jer. xx. 10); and eyed by weak Christians, who may suffer for your careless and slight walking, who look to the lives of men rather than their principles. "Ye are the light of the world" (Matt. v. 14), and light draws eyes after it; you are as a city that is set on a hill." You that pretend to be in the right way, the way of truth, will you walk carelessly and inordinately? You are compassed about with snares; there is a snare in your refreshments (Psalm lxix.), your estates may become a snare (1 Tim. vi. 9), your duties may become a snare, "Be not a novice, lest you fall into the condemnation of the devil" (1 Tim. iii. 6). Therefore take heed to your rule, be exact and watchful over your hearts and ways.

VERSE 31

SERMON XXXIII.

"I have stuck unto thy testimonies: O Lord, put me not to shame."

In the former verse David speaks of his choice, "I have chosen the way of truth; then of the accurateness of his prosecution, "Thy judgments have I laid before me." Now he comes to his constant perseverance therein, "I have stuck unto thy testimonies." These two verses follow one another in a very perfect order and coherence. We must begin with a right choice, there we must lay the foundation, "I have chosen the way of truth," and then persevere. There is a constancy in good, and an obstinacy in evil. The devils sin from the beginning, as the good angels continued in their first estate. Men that are engaged in an evil course, often continue in it without retractation; they are no changelings, always the same; that is no honour to them. Luther, when he was charged with apostasy for appearing against the Pope, Confitetur se apostatem esse sed beatum et sanctum, qui fidem diabolo datam non servavit. He confesseth he was an apostate, but a holy and blessed one, that he did not keep touch with the devil. Constancy must ever be understood with